Podcasts about yitro

Rabbi Pinchas Allouche, head Rabbi at Congregation Beth Tefillah in Scottsdale, and the host of the Rabbi Allouche podcast, joins Seth for the full hour to talk about this week's Torah portion, Yitro, coming from the book of Exodus, which includes the giving of the Ten Commandments. Where do people get their morality without religion? Antisemitism in modern society.See omnystudio.com/listener for privacy information.

Living Emunah 2891 The Power of a Simple Word of Praise When Yitro heard about how Hashem saved the Jewish people from Mitzrayim, he immediately exclaimed, "Baruch Hashem asher hitzil etchem." Baruch Hashem for saving you. As the pasuk says: וַיֹּאמֶר יִתְרוֹ בָּרוּךְ ה' אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה The Gemara says that the Jewish people were held accountable for not saying "Baruch Hashem" before Yitro did. Although they did sing the Az Yashir, the Be'er Yosef explains that they did not praise Hashem specifically for saving them from the dangers of Egypt and Pharaoh. Furthermore, they sang as a group with ruach hakodesh, whereas Yitro said his praise on his own. We have no idea how valuable it is when an individual says even one word of praise to Hashem. The Chachmei Kabbalah, who understand what takes place in the upper worlds, teach us that praising Hashem creates a massive impact in Shamayim. When Hashem is praised here, all the angels gather and praise Him above, and the honor of Hashem becomes glorified in both the upper and lower worlds. In Birkat Hamazon we say, "Ve'al hakol Hashem Elokeinu anachnu modim lach u'mevarchim et shemecha," and the Chesed La'alafim explains these words based on how the Alshich explains the pasuk: כִּי טוֹב חַסְדְּךָ מֵחַיִּים שְׂפָתַי יְשַׁבְּחוּנֶךָּ (תהלים ס״ג:ד)׳ There is a kindness that Hashem does for us that is greater than life itself. What is that kindness? That Hashem gives us the zechut to say His praises. The angels in Heaven wish they could say even one word of praise to Hashem in this world. In Shamayim, Hashem is revealed, and it is obvious that He should be praised. But in this world, Hashem is hidden, and we do not understand His ways. If someone in this world can say one word of praise, it is the greatest zechut. Those who have passed on and now see the glory of Hashem and the value of praising Him wish they could return to this world for just one moment to say one word of praise. This is the meaning of what we say in Birkat Hamazon "Ve'al hakol Hashem Elokeinu anachnu modim lach.... Above all, we thank You, Hashem, for the mitzvah of Birkat Hamazon that You gave us, which consists of praises and thanks for the food we ate, as the Torah commands: וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת ה' אֱלֹקֶיךָ Through this, Hashem shows us His great love for us. He knows how valuable mitzvot are in this world, and He gives them to us so that He can reward us for all eternity for performing them. A person can give praise to Hashem at any moment, in any language, and in any way he wants. When people are enjoying blessing and goodness, their praises are extremely valuable. But even more so is when a person is going through difficulties or struggles and nevertheless rises up and praises Hashem despite what he is experiencing. Those praises are infinitely greater. Every time we say the words "Baruch Hashem," we are praising Hashem. The Zohar says that the Jewish people could not receive the Torah until Yitro said those words, "Baruch Hashem." How fortunate we are that we can say them at any time. Even if we do not understand the true value of praising Hashem, we should make use of the opportunity to do so as much as we can. Shabbat Shalom

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These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Welcome to Rabbi Sacks' commentary on the weekly Torah portion. This series of Covenant & Conversation essays explores the theme of finding spirituality in the Torah, week by week, parsha by parsha. The Rabbi Sacks Legacy continues to share weekly inspiration from Rabbi Sacks. This piece was originally written and recorded by Rabbi Sacks in 2016. Follow along with the full written article here: rabbisacks.org/covenant-conversation/yitro/to-thank-before-we-think/ This week our FEATURED ARTICLE on Yitro is available to read, print, and share, by visiting: https://rabbisacks.org/covenant-conversation/yitro/politics-of-revelation/ The new FAMILY EDITION is now also available: https://rabbisacks.org/covenant-conversation-family-edition/yitro/politics-of-revelation/ For more articles, videos, and other material from Rabbi Sacks, please visit www.RabbiSacks.org and follow @RabbiSacks. ------------------------------- With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

The Message of Redemption & Overcoming Death. The whole world is a mess. Governments are collapsing. The world order is collapsing. How is global chaos going to affect each of us? How can we deal with panic and uncertainty? How is all of this part of the Divine Plan? And how is it detailed in the Zohar? The Days of ShOVaVYM TaT - the eight weeks from Parshat Shemot to Parshat Tetsaveh carry great virtue for personal correction and for the correction of the whole, and especially, this year, the year 5776. Our society is going through historical upheavals of redefining personal freedom. Spirituality, values, and holiness must be part of true freedom, the freedom to be happy without hatred, anger, guilt, and blame. ShOVaVIM Six Weeks of Personal & Worldwide Redemption Week 5 Read and learn more about this Parashah https://livekabbalah.org/yitro Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

What responsibility comes with being chosen? In this episode, Zvi Hirschfield and Rabbi Mike Feuer explore Parshat Yitro and the surprising choice to frame the revelation at Sinai through the presence of Yitro, an outsider. They examine how the Torah presents Jewish chosenness not as exclusivity, but as responsibility—calling Israel to become a mamlechet kohanim, a people devoted to serving God by serving the world. The conversation reflects on how particular covenant and universal mission are meant to work together.

These classes teach the day's section of the weekly Torah portion. The lesson is taught using the original Hebrew text with the indispensable commentary of Rashi—both translated and elucidated so that anyone can follow along.

Eshet Chayil 153

Before the Tabernacle was erected, even blemished animals or male or female could be offered as sacrifices. This is derived from the juxtaposition of animals to birds in Bereishit 8:20, which describes the offerings Noach brought after the Flood; since blemishes do not disqualify birds and females can be brought as burnt offerings, they likewise did not disqualify blemished animals or females. However, if an animal was missing a limb, it could not be offered. This is learned from Bereishit 6:19, "From all live animals," implying that only fully intact animals were acceptable. The Gemara asks why this verse is not used to exclude a treifa, and answers by identifying a different source for excluding a treifa. Only kosher animals could be offered, even before the Tabernacle was built. But since this was before the Torah was given, how could there be a distinction between kosher and non‑kosher animals? Rabbi Shmuel bar Nachmani explains that the distinction refers to animals that would eventually be considered kosher. Noach brought two of each species into the Ark, but of the kosher species he brought seven of each so that he would have animals available for sacrifice after the Flood. How did Noach know which animals would later be deemed kosher? Either this was revealed miraculously, or the animals entered the Ark on their own, with the kosher species arriving in groups of seven while the non‑kosher species arrived only in pairs. There is a tannaitic dispute regarding whether, before the Tabernacle was erected, people brought only burnt offerings or also peace offerings. This debate hinges on whether the descendants of Noach were permitted to bring peace offerings, a question derived from Hevel's sacrifice - specifically the phrase "from the fat thereof" - and from a verse in Shir HaShirim 4:16. A challenge is raised against the opinion that peace offerings were not brought, based on Yitro's offering of peace offerings. The resolution depends on whether Yitro's sacrifice occurred before or after the giving of the Torah. Indeed, there is a tannaitic dispute about the timing of Yitro's arrival, rooted in the question of what he heard that motivated him to come and convert: Israel's victory over Amalek, the giving of the Torah, or the splitting of the Sea. Non‑Jews may offer sacrifices anywhere and at any time, since the prohibition against sacrificing outside the Temple applies only to Jews. However, Jews may not serve as their agents in performing the sacrifice. The Gemara relates a story about Ofrah Hermiz, the mother of the Persian king Shapur, who asked him to bring a sacrifice on her behalf. Rava advised her on the matter but arranged for non‑Jews to perform the actual sacrificial act. In the desert, the Israelites were permitted to eat kodashim kalim anywhere within the camp. Rav Huna stated that they could eat them anywhere that Jews were present. The rabbis sought to clarify his statement, given that the desert encampment clearly consisted of distinct camps, while his words seemed to imply otherwise.

Before the Tabernacle was erected, even blemished animals or male or female could be offered as sacrifices. This is derived from the juxtaposition of animals to birds in Bereishit 8:20, which describes the offerings Noach brought after the Flood; since blemishes do not disqualify birds and females can be brought as burnt offerings, they likewise did not disqualify blemished animals or females. However, if an animal was missing a limb, it could not be offered. This is learned from Bereishit 6:19, "From all live animals," implying that only fully intact animals were acceptable. The Gemara asks why this verse is not used to exclude a treifa, and answers by identifying a different source for excluding a treifa. Only kosher animals could be offered, even before the Tabernacle was built. But since this was before the Torah was given, how could there be a distinction between kosher and non‑kosher animals? Rabbi Shmuel bar Nachmani explains that the distinction refers to animals that would eventually be considered kosher. Noach brought two of each species into the Ark, but of the kosher species he brought seven of each so that he would have animals available for sacrifice after the Flood. How did Noach know which animals would later be deemed kosher? Either this was revealed miraculously, or the animals entered the Ark on their own, with the kosher species arriving in groups of seven while the non‑kosher species arrived only in pairs. There is a tannaitic dispute regarding whether, before the Tabernacle was erected, people brought only burnt offerings or also peace offerings. This debate hinges on whether the descendants of Noach were permitted to bring peace offerings, a question derived from Hevel's sacrifice - specifically the phrase "from the fat thereof" - and from a verse in Shir HaShirim 4:16. A challenge is raised against the opinion that peace offerings were not brought, based on Yitro's offering of peace offerings. The resolution depends on whether Yitro's sacrifice occurred before or after the giving of the Torah. Indeed, there is a tannaitic dispute about the timing of Yitro's arrival, rooted in the question of what he heard that motivated him to come and convert: Israel's victory over Amalek, the giving of the Torah, or the splitting of the Sea. Non‑Jews may offer sacrifices anywhere and at any time, since the prohibition against sacrificing outside the Temple applies only to Jews. However, Jews may not serve as their agents in performing the sacrifice. The Gemara relates a story about Ofrah Hermiz, the mother of the Persian king Shapur, who asked him to bring a sacrifice on her behalf. Rava advised her on the matter but arranged for non‑Jews to perform the actual sacrificial act. In the desert, the Israelites were permitted to eat kodashim kalim anywhere within the camp. Rav Huna stated that they could eat them anywhere that Jews were present. The rabbis sought to clarify his statement, given that the desert encampment clearly consisted of distinct camps, while his words seemed to imply otherwise.

We are all horrified by the mass shootings at Bondi Beach and Brown University that coincided with Hanukkah. We mourn the tragic and senseless loss of innocent life. We pray for the recovery of those who were wounded. So too we are horrified by the murder of 47-year old MIT professor Nuno Loureiro in his Brookline home. So too we are horrified by the assaults on Jews this week in the subway in New York City. How to understand such hate and darkness on Hanukkah, a time of love and joy, is on everybody's mind. The sermon tomorrow will be about that topic. In the meantime, we are going to center and anchor ourselves by the classic Jewish response to the vicissitudes of life: learning Torah.Should. A charged word. Even more charged: You should… When, if ever, should we say, “You should”? Many of us are wisely and properly reluctant to say those words. The last Daily of 2024 included an interview with Philip Galanis, the advice columnist for the Times. His advice was not to give advice. His advice was to ask questions, to listen carefully, to get the person with whom you are talking to clarify their own thinking and come up with their own solutions. When asked for a New Year's resolution, he offered: to listen better. The humility and restraint of listening, asking good questions, and helping people come up with their own solutions was the core of an essay written by Rabbi Chiel in his classic volume Beyond the Sermon: Stories of Pastoral Guidance (2004), in which a woman with a troubled marriage wanted Rabbi Chiel to offer that she should get a divorce, but he would not weigh in on the merits for cogent reasons he explains in his essay entitled “Our Limitations.” And yet, there are two famous examples in the Torah of a biblical hero saying “You should.” One is Joseph in our portion this week. Summoned out of prison to interpret Pharaoh's dreams, he does so. He interprets the dreams. Egypt will have seven years of abundance followed by seven years of scarcity. And then, Joseph offers unsolicited advice: store the abundant produce of the years of feast so that it will be there to sustain the people during the years of famine. Pharaoh heeds this unsolicited advice, and it saves the lives of hungry Egyptians (and in time the rest of Joseph's family that comes to Egypt from Canaan in search of food). The other example is Yitro, who sees that Moses is working around the clock settling disputes among Israelites. Moses is exhausted. The people are exhausted waiting in line for their turn. Yitro offers unsolicited advice that Moses tap wise Israelites who can help adjudicate the claims so that Moses will not be ground down, and the people will not have to wait so long. Moses heeds this unsolicited advice to the betterment of himself and the people. Thus the tension between our common practice and our canonical tradition. Our culture trains us to listen, to ask questions, not to pontificate, not to offer our answers. We are supposed to know that our answers may not work for the person we are talking to. Yet the Torah offers two stories of unsolicited advice that was wisely followed for the betterment of all involved. When, if ever, should we say should?

Yitro is the priest of Midyan.And yet, in our chapter we find him proclaiming his faith in God, sacrificing to Him and creating a Justice system for the people of Israel.What is the religious faith of Yitro? What is his affinity to the God of Israel?

Sefer Shoftim 17-18, Gemara Bava Batra 109b-110a- the descendants of Moshe would appear to be affected based on his connection to Yitro (as a priest to idols)

More on the red heifer... and bestiality. Also, the purchase of precious stones Dama ben Netinah, an apparent idolater. Which seems to have been acceptable when it shouldn't have been. And then he is honored by having a red heifer to sell too. Also, the question of viability of animals bought from non-Jews for the sake of offerings. Plus, the question of the role of biblical figures, including Yitro, in providing offerings to the Children of Israel, after Egypt, and also later.

Yitro:Before or After Matan Torah? - Document for Daf 24 by Simon Wolf

The story of the counsel of Iyyov, Yitro, and Balaam holds a tremendous lesson in the idea of feeling the pain of others

Behaalotekha | Re'uel, Yitro, Chovav, by Rav Yitzchak Etshalom Who was Moshe's father-in-law? In our Parasha, there is a curious conversation between Moshe and Chovav; does Chovav end up accepting Moshe's invitation to join Am Yisrael? Who is Chovav to Moshe and is he also known by other names? Was Yitro the Kohen Midian or was Reuel - and who was Tzippora's father? All of these are addressed in this shiur. Source sheet >>

Great leaders need great mentors. Before Moses was ready to lead more than a flock of sheep, he took advice from his father-in-law, Yitro.Enjoying the podcast? Support Valley Beth Shalom at vbs.org/donateFor more information about Valley Beth Shalom, please visit www.VBS.org. Please LIKE this video and SHARE it with your friends and loved ones.

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In this week's parasha, Teruma, Hashem told Moshe: דבר אל בני ישראל ויקחו לי תרומה -speak to the Jewish People and ask them to donate toward the construction of the Mishkan. The Ba'al HaTurim quotes a pasuk in Yeshayahu, דברו על לב ירושלים , to explain that here Hashem was asking Moshe to appease the Jewish people before requesting donations. Why? Because He was about to ask them to part with their money. The Da'at Shraga raises a perplexing question: All of the wealth that the Jews had—their gold, silver, and precious stones—came directly from Hashem. He made them rich in Mitzrayim and at the Yam Suf. Shouldn't they have had a natural sense of hakarat hatov and give happily? Especially considering how central hakarat hatov is to Judaism. We are called Yehudim because we acknowledge and express gratitude for the good we receive. The Midrash tells us that when Hashem commanded Moshe to go to Pharaoh and save Bnei Yisrael, Moshe first had to ask permission from Yitro. Why? Because Yitro had opened his home to him, and Moshe understood that someone who receives kindness must show hakarat hatov . Only after receiving Yitro's permission did Moshe go to redeem the Jewish people. This demonstrates how essential hakarat hatov is. So why did the Jews need to be appeased before giving back to Hashem? The Da'at Shraga answers that the Torah is teaching us a profound lesson. Of course, the Jewish people were obligated to show hakarat hatov and give generously—and indeed, they did! They contributed so much that Moshe had to tell them to stop because there was a surplus. However, the one who gives is not supposed to demand hakarat hatov . As the Chovot Halevavot teaches in Sha'ar Habitachon, when a person does a favor for someone else, he should never mention it again or make the recipient feel indebted. True giving must be unconditional. This principle does not exempt the recipient from showing gratitude, but hakarat hatov must come from the recipient's own initiative—it should never be expected by the giver. For this reason, Hashem asked Bnei Yisrael to donate as if He had never given them anything in the first place. Their hakarat hatov had to be purely from them. When we receive something, we owe hakarat hatov in two ways: First and foremost, to Hashem—because everything we receive ultimately comes from Him. Second, to the person who was chosen as Hashem's messenger to bring us this good. This concept is vital in maintaining strong relationships, particularly in marriage. Many spouses feel unappreciated, which causes them to lose motivation to continue giving. We must remind ourselves: Our reason for giving is because it is Hashem's will. When we give, we are serving Him. Hashem recognizes and rewards every act of giving, even if we receive no appreciation from others. At the same time, a spouse who receives should recognize and express gratitude for what the other does. A little appreciation provides tremendous chizuk and encourages even more giving. But receiving hakarat hatov is a bonus—it should not determine how we act. The Chovot HaLevavot further teaches that when a person gives l'shem shamayim , Hashem guarantees that he will ultimately receive the hakarat hatov he deserves. Our focus should always be on giving without expecting anything in return. And when we live this way, Hashem ensures that we receive what is truly best for us. Shabbat Shalom.

Yitro | Yitro and Moshe, by Rav Yair Kahn Before the burning bush and after

Yitro reminds us, in the twisted reality of our time: do not quiet your intuition. Defy the new norms. Live from your deepest moral convictions, not your most callous political calculations. And do not eat the tainted grain— no matter how hungry you are. Keep searching for an alternative food source. There is always another food source.

Parsha "Yitro" (Exodus chapters 18 through 21) is named for the man who is Moses' father-in-law, because he makes an appearance in the very first part of the story. But the portion is most noted because it includes the first giving of the 'Ten Debarim' (actually 'words,' or even Ten Sayings) - most usually rendered in English as the Ten Commandments. The Erev Shabbat Reading: https://hebrewnationonline.com/wp-content/uploads/2025/02/SSM-2-14-25-Yitro-teaching-podcast-x.mp3 The description surrounding the fact that the mixed multitude of Israel, according to the literal Hebrew, actually "SAW" the thunderings, and the other aspects of the interaction were so overwhelming that they then told Moses, 'YOU speak to us,' from here on out, because they were afraid that if they heard directly from YHVH again, it would kill them, is a graphic indication that THIS interaction with the Creator of the Universe was different than anything that had ever happened before. And it's something that Mark Call has "waxed a bit nerdy" about before, suggesting that it was some type of "high bandwidth" download that probably seemed overwhelming to them. And, superficially at least, but maybe even to a deeper extent given the level of incredible Evil now being exposed, we may be seeing a similar level of "information overload" today. But the similarities don't stop there. Yitro: They heard - er, saw - but didn't LISTEN! https://hebrewnationonline.com/wp-content/uploads/2025/02/WT-CooH-2-15-25-Yitro-They-heard-no-SAW-but-did-NOT-Listen-podcast-xxx.mp3

Website:https://esm.us/Download Notes here:https://esm.us/wp-content/uploads/2025/02/02.15.25-Congregation-TM-Notes.pdf--------------------------------------------------------------------------------------------Torah Portion:פָּרָּ שַׁ ת יִתְ רוYitro“Jethro”Exodus 18-20Isaiah 6:1-7:6;9:5,6Matthew 19:16-26Exodus 3:8 So I have come down to deliver them out of the handof the Egyptians, and to bring them up from that land to a goodand large land, to a land flowing with milk and honey.Exodus 3:12 So He said, I will certainly be with you. And this shallbe a sign to you that I have sent you: When you have brought thepeople out of Egypt, you shall serve God on this mountain.Exodus 19:10 And the LORD said to Moses, Go to the people andsanctify them today and tomorrow, and let them wash theirclothes.HHBNT Revelation 3:5 The one who overcomes will be clothedin this way with white garments. I will not erase that person's namefrom the Book of Life. I will confess this individual's name beforeMy Father and before His angels. CCLI License #1931787stream license #CSPL051670we have the rights to play/stream all music in this service.

Rabbi Amy Bernstein's weekly Torah study class via Zoom - Exodus/Shemot -18:1 - February 14, 2025.

As Moses stands before Israel, they all look to him to solve their problems. This expectation to place all weight upon a leader is what Jethro calls "not good", beckoning back to the Garden of Eden. Today, we are still making the same mistake, weighing down certain members of the Body of Christ with enormous responsibility without realizing it. But it robs us, because it is also our blessing to give and serve, and God wants to use us in ministry like never before - to lift the burdens. In this teaching, PD discusses the Biblical idea of ministry, and how exercising it brings freedom to ourselves and others. Support Rise on Fire Ministries by contributing to their tip jar: https://tips.pinecast.com/jar/rise-on-fireRead transcript

Torah Portion - Yitro : (Exodus 18–20:23) - A Trumpet Blast and The Voice of God by Shawn Ozbun

In this week's parasha , Yitro exclaimed, " Now I see how great Hashem is, ' כי בדבר אשר זדו עליהם '" Rashi explains that Yitro recognized how Hashem made the Egyptians suffer in the very same way they had tormented the Jewish people. He knew that the Egyptians had drowned Jewish babies, and now, at the miracle of Kriyat Yam Suf , they perished through drowning as well. It had been 80 years since they threw those infants into the river. By this time, many had already forgotten that painful period—but Hashem never forgets. Yitro was amazed at the precision of divine justice. Every action a person takes is accounted for. This world is not a free for all. Though the world may appear as if people can commit terrible deeds without consequence, that is an illusion. Nothing goes unnoticed by Hashem. However, if reward and punishment were too obvious, free will would no longer exist. Hashem, in His infinite wisdom, ensures that every action is repaid—whether for good or for bad—but in a way that does not remove our ability to choose. A person may receive a reward for something he did 20 years earlier, just as we see the Egyptians being punished 80 years after their crimes. Of course, we know that the ultimate reward for any mitzva is reserved for the Next World. However, Hashem often grants dividends in this world as well. At times, Hashem allows us to see clear connections between our actions and their outcomes, knowing that these isolated cases will not disrupt free will. When we do recognize these connections, it strengthens our emunah and reminds us how much Hashem values and records every deed. Last year, a group of people traveled to Israel with the goal of giving chizuk to soldiers. While there, they met a soldier who had been injured in battle. As he spoke with them, he shared his struggle—he was trying to get married but had no way of affording a wedding. He had no relatives who could help, and the financial burden seemed impossible to overcome. Two generous individuals on the trip immediately took it upon themselves to cover the entire cost of his wedding. They gave enough for a beautiful celebration, and they had the zechut of establishing a home in Klal Yisrael. The rabbi leading the group was deeply moved by their generosity. He also knew that both of these men had daughters they were trying to marry off. He told them, "Be'ezrat Hashem, in the zechut of helping another Jew get married, may Hashem bless you to marry off your own daughters." Fast forward one year—just last week—and both of these men celebrated the weddings of their daughters. Not only did both daughters get married, but their weddings took place on the exact same night, down the block from each other. Had their weddings been even months apart, it would have been enough to see Hashem's hashgacha rewarding them for their act of kindness. But the fact that their weddings happened at the same time, practically next door to each other, was a clear hashgacha peratit that Hashem was paying them the dividends for their generosity. So many things in our lives happen as a direct result of our deeds, but most of the time, we do not recognize the connections. As we see, sometimes the results of an action take place 80 years later, and sometimes just one year later. Sometimes they happen instantly, and sometimes not until the Next World. Either way, it is enough for us to know that everything we do matters. Hashem loves us and wants only the best for us. The more good we do in this world, the greater our eternal happiness will be. Shabbat Shalom.

The Mashgiach explains how 1 and 10 are really two sides of the same coin and how the journey from 1 to 10 actually bring "everything" full circle.

Latest episode of the podcast. Please consider sponsoring a class online in someone's merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

Welcome to Covenant & Conversation essays, Rabbi Sacks' commentary on the weekly Torah portion, explores new ideas and sharing inspiration from the Torah readings of the week. Listen to this audio recording from Rabbi Sacks in 2019. For the written essay and translations, click here: https://rabbisacks.org/covenant-conversation/yitro/mount-sinai-and-the-birth-of-freedom/ You can find our written article on Parshat Yitro from 2012, available to read, print, and share, by visiting: https://rabbisacks.org/covenant-conversation/yitro/the-custom-that-refused-to-die/ Multiple translations of the essay are also available here. For intergenerational discussion on the weekly Parsha and Haftara, a new FAMILY EDITION is now also available: https://rabbisacks.org/covenant-conversation-family-edition/yitro/the-custom-that-refused-to-die/ ----- For more articles, videos, and other material from Rabbi Sacks, please visit www.RabbiSacks.org and follow @RabbiSacks. The Rabbi Sacks Legacy continues to share weekly inspiration from Rabbi Sacks. With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

In this week's parsha, Moses' father-in-law, Yitro, joins the Israelites after hearing about their miraculous escape from Egypt. He offers Moses crucial leadership advice just before the defining moment at Mount Sinai—the giving of the Ten Commandments. These commandments shape not just Jewish identity but the foundation of moral law, emphasizing both commitment and restraint. What does true unity look like, and why is the ability to say "no" just as important as saying "yes"? Tune in to find out.

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

***TRIGGER WARNING-HEAVY MUSSAR*** Todays Women Shiur enters into the incredible idea of Kabalot Hatorah being what the Maharal calls "MUCHRACHI" (definition in the Shiur). From there we traverse into the little known world of building a Jewish women's Olam Habah. I have been giving this class for several years and once in a while will shift into heavier mussar, please listen to this as a high level of discipline and as a level to one day reach. Do not play this out loud in your home or car as we touch on delicate marriage subjects.

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

Why do bad things happen to good people? Why is it not enough to be good to be lucky? How can we eliminate the noise that blinds us and makes us deaf? And how does this connect to the cause of corruption, wars, injustice, discrimination, and everything that mars the lives of humanity? Six Weeks of Personal & Worldwide Redemption Week #5 #miracles  #healing  #success  Read and learn more about this Parashah https://livekabbalah.org/yitro Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

What does Yitro teach us about choosing Torah instead of receiving it by force? Zvi Hirschfield and Rabbi Michael Hattin explore Parshat Yitro, highlighting the contrast between Amalek's hostility and Yitro's embrace of the Jewish people. They discuss Yitro's journey … Read the rest The post Yitro 5785: Choosing Torah first appeared on Elmad Online Learning. Continue reading Yitro 5785: Choosing Torah at Elmad Online Learning.